The epistle then begins with an exhortation to rejoice in
trial, as a means of producing patience. This subject in the main
continues to the end of verse 20, where the idea turns towards the
necessity of curbing everything that opposes itself to patience and
towards the true character of one who stands in the presence of
God. This address, as a whole, ends with the chapter. The connection
of the reasoning is not always easy to find; the key to it is the
moral condition with which the apostle's mind is occupied. I will
endeavour to make the connection more apparent.

The subject in the main is, that we ought to walk before God to
show the reality of our profession in contrast with union with the
world -- practical religion. Patience then must have its perfect
work; thus self-will is subdued, and the whole of God's will is
accepted; consequently nothing is wanting to the practical life of
the soul. The believer may suffer; but he patiently waits on the
Lord. This Christ did; it was His perfection. He waited for the will
of God, and never did His own will thus obedience was perfect, man
thoroughly tested. But in fact we often lack wisdom to know what we
ought to do. Here it says the resource is evident: we are to ask
wisdom from God. He gives to all liberally; only we must count upon
His faithfulness and upon an answer to our prayers. Otherwise the
heart is double; there is dependence elsewhere than on God; our
desires have another object. If we only seek that which God wills
and that which God does, we depend securely on Him to accomplish it;
and as to the circumstances of this world, which might make one
believe that it was useless to depend on God, they vanish away as
the flower of the field. We ought to have the consciousness that our
place according to God is not that which is of this world. He who is
in a low station should rejoice that Christianity exalts him; the
rich, that it humbles him. It is not in riches that we are to
rejoice (they pass away), but in the exercises of heart of which the
apostle had been speaking; for after having been tried we shall
receive the crown of life.

The life of one who is thus tried, and in whom this life develops
itself in obedience to the entire will of God, is well worth that of
a man who indulges all the desires of his heart in luxury.

Now with regard to temptations of this last character, into which
the lusts of the heart cause men to fall, it must not be said that
these lusts come from God: the heart of man is their source -- its
lusts which lead through sin to death. Let no one deceive himself on
this point. That which inwardly tempts the heart comes from
oneself. All good and perfect gifts come from God, and He never
changes, He does nothing but good. Accordingly He has given us a new
nature, the fruit of His own will working in us by the word of
truth, in order that we should be as it were first-fruits of His
creatures. The Father of lights, that which is darkness does not
come from Him.

By the word of truth He has begotten us to be the first and most
excellent witnesses of that power of good which will shine forth
hereafter in the new creation, of which we are the firstfruits. This
is the opposite of being the source of corrupt desires. The word of
truth is the good seed of life; self-will is the cradle of our lusts
-- its energy can never produce the fruits of divine nature; nor the
wrath of man the righteousness of God. Therefore we are called to be
docile, to be ready to hear, slow to speak, slow to wrath, to lay
aside all filthiness of the flesh, all energy of iniquity, and to
receive the word with meekness -- a word which, while it is the word
of God, identifies itself with the new nature that is in us (it is
planted in us) while forming and developing it according to its own
perfection; because this nature itself has its origin from God
through the word.

It is not as a law which is outside us, and which, being opposed
to our sinful nature, condemns us. This word saves the soul; it is
living and quickening, and it works livingly in a nature that flows
from it, and which it forms and enlightens.

But it is necessary to be doers of the word, not merely to hear it with the ear, but that it should produce the practical fruits which are the proof that it works really and vitally in the heart. Otherwise the word is only as a mirror in which we may perhaps see ourselves for a moment, and then forget what we have seen. He who looks into the perfect law, which is that of liberty, and continues in it, doing the work which it presents, shall be blessed in the real and obedient activity developed in him.

This law is perfect; for the word of God, all that the Spirit of God has expressed, is the expression of the nature and the character of God, of that which He is and of that which He wills: for, when fully revealed (and till then man cannot fully know Him), He wills that which He is, and this necessarily.

This law is the law of liberty, because the same word which reveals what God is and what He wills has made us partakers by grace of the divine nature; so that not to walk according to that word would be not to walk according to our own new nature. Now to walk according to our own new nature, and that the nature of God, and guided by His word, is true liberty.

The law given on Sinai was the expression in man, written not on the heart but outside man, of what man's conduct and heart ought to be according to the will of God. It represses and condemns all the motions of the natural man, and cannot allow him to have a will, for he ought to do the will of God But he has another will, and therefore the law is bondage to him, a law of condemnation and death. Now, God having begotten us by the word of truth, the nature that we have, as thus born of God, possesses tastes and desires according to that word; it is of that very word. The word in its own perfection develops this nature, forms it, enlightens it, as we have said; but the nature itself has its liberty in following it. Thus it was with Christ; if His liberty could have been taken away (which spiritually was impossible), it would have been by preventing Him from doing the will of God the Father.

It is the same with the new man in us (which is Christ as life in us) which is created in us according to God in righteousness and true holiness, produced in us by the word, which is the perfect revelation of God -- of the whole divine nature in man of which Christ, the living Word, the image of the invisible God, is the manifestation and the pattern. The liberty of the new man is liberty to do the will of God, to imitate God in character, as being His dear child, according as that character was presented in Christ. The law of liberty is this character, as it is revealed in the word, in which the new nature finds its joy and satisfaction; even as it drew its existence from the word which reveals Him, and from the God who is therein revealed.

Such is the "law of liberty" -- the character of God Himself in us formed by the operation of a nature, begotten through the word which reveals Him, moulding itself upon the word.

The first and most sifting index of the inner man is the tongue. A man who appears to be in relationship with God and to honour Him, yet who cannot bridle his tongue, deceives himself, and his religion is vain.

Pure religion before God and the Father is to care for those who, reached in the tenderest relationships by the wages of sin, are deprived of their natural supports; and to keep oneself untainted by the world. Instead of striving to exalt oneself and gain reputation in a world of vanity, afar from God, our activities turn, as God does, to the sorrowful, who in their affliction, need succour; and we keep ourselves from a world in which everything is defiling, and contrary to the new nature which is our life, and to the character of God as we know it by the word.